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This thesis was later published by University Press of America in 1994. Please contact the ICS library if you would like to view this work.

This thesis focuses on the question of “how can the Keiskamma Art Project, its processes and art, be understood in relation to a contextual ecofeminist spirituality?” This study is concerned with women’s experience and expression of the divine through their creativity. It explores how women’s art projects contribute to their aesthetic and creative development and the impact it has on their lives. The study argues that the “Spirit” which manifests as the power of divine creative energy which is released through human creativity can promote full life for women in South Africa. It also explores how the creative process offers a catalyst towards change which affects both personal and communal transformation. Protest art is presented and examples of its historical use both locally and internationally are sited. The discussion offers an understanding of why subordinates in society need to find a safe place to express their protest. Art projects are presented as ‘safe’ sites for women who find themselves oppressed by their societal circumstances to find opportunity for the exploration of their ideas and personal development. Ecofeminism is presented as a contemporary protest movement and the study engages with some of the work of three key ecofeminist theologians; Rosemary Radford Ruether, Ivone Gebara and Sallie McFague. Themes are developed which best describe the characteristics of an emerging ecofeminist spirituality. The focus of the case study is on the Keiskamma Art Project, its processes and art, with specific focus on the Keiskamma Altarpiece. The process of dialogue and consultation which preceded the art making and the artwork are discussed in detail. The context of the Keiskamma Art Project is explored in location in the Eastern Cape in the rural and coastal town of Hamburg. The socio-economic context of the Keiskamma Art Project is outlined, indicating the lived reality of women engaged in this Art Project. In conclusion, the study argues that an emerging contextual ecofeminist spirituality is evidenced through the women’s art, the Keiskamma Altarpiece and the Keiskamma Art Project and has contributed towards the empowerment of local women and helped them articulate a sustainable life giving vision of hope for the future. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This thesis critiques from a woman’s experience and perspective the Christian Symbolic Universe’s assertion of the transcendant truth, or the “really real” behind every day experience. My contention in this thesis is that the “really real” – the guiding and shaping force behind all experience – is knowledge created in the image of the elite males who crafted the Christian Symbolic Universe, and that not only does it not fit female experience, it also prioritises male experience in such a way that it damages women. Starting with my own experience I look at how the Christian Symbolic Universe functions as a tyranny for many women. I then examine how the process of meaning making happens, how vital it is to humans to have control and make sense of their experiences, and how those excluded from this process are also those who suffer most under the oppressive structures of society. I focus on symbols which are central to the teachings of the Christian Symbolic Universe which are particularly damaging for women. I look at the chaos and sense of meaninglessness that accompanies the process of critiquing the authority of the Christian Symbolic Universe. I conclude by looking at an identity for women like myself which allows us space to move and resources to make a difference for ourselves and for other women. I assert that everyone has the right to be spiritual, to have a symbolic universe which orients life in a purposeful, healthy, affirming way, and that everyone has the right to participate in the creation of meaning. I argue for the relativising of the category of truth so that truth takes its place alongside two other important categories: what is meaningful and what is powerful. I argue for abandoning the canon, the universal truth, and eternal symbols and rituals. The creation of meaning must be open to everyone in every generation. The “really real” is not a male God who controls and directs everything. The “really real” is the struggle to make sense of life and to have the power to do that in one’s own hands. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996

M.A. / The Song of Songs has been considered a key platform for feminist liberative causes. The purpose of this study is to critique such feminist ideological readings of the Song of Songs, because of the apparent contradictions among feminist advocates. This study encapsulates itself in Postmodern fashion to account for reader centred interests. The exercise involves a close reading of the text, paying special attention to the poetic features in the Song as well as the presumed (feminist) readerly interests. While the entire spectrum of the Song is reflected, the study confines itself to the analysis of the exordium (introduction 1:2-2:7), which is reiterated in the peroratio (conclusion 8:5-14), a correspondence noted by a number of structuralists. The scope, therefore, mainly makes room for feminist ideological interests other than the traditional readings of the Song of Songs, which have been adequately explored elsewhere. The analysis of the texts in question combines insights from classical rhetoric with a 'newcomer' Socio-rhetorical criticism, which allows an integrated scientific approach of reading and rereading texts from various angles. Thus, various disciplines, social scientific, rhetorical, postmodern and theological criticism work together in generating a rich environment for textual analysis. The method also permits for the various 'textures' within a text (namely, inner, inter, social and cultural, ideological and sacred), to be explored individually, then synthesised to form a meaningful interpretation. Conclusive findings from the described exegetical exercise is weighed against feminist readings, readings which demonstrate how texts construct readers and vice versa. Pertinent questions arising out of the ideological readings are not ignored, such as: What exactly does an ideology implicate? Whose reading is decidedly the best reading of the Song of Songs? Or, is there such a thing as the best reading of a text? Does the Song of Songs itself prescribe a particular ideological reading? It was found that although the feminist 'voice' is very conspicuous in the Song, the male is also and constantly 'there'. The Song does not celebrate supremacy of either of the gender, but mutuality and equality.

This thesis explores how both texts - The Da Vinci Code and The Mists of Avalon - write femininity onto the Holy Grail in seemingly problematic ways, and the way in which women's voices, through the feminization of the Grail, are often silenced.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the Nigerian church and society negative gender stereotyping is pronounced in every aspect of human activities. The basic premise of this study therefore is that the Nigerian church and society need to deal with these negative gender stereotypes which breed gender insensitivity and injustice. Those cultural, political and economic structures, those proverbs and myths that have hitherto hindered women from attaining their full potential have to give way to a new mind-set and a change in attitude in both men and women in order to bring the much needed transformation and gender partnership in Nigeria. The study in surveying the landscape highlights some important issues that women have to struggle with. Among other things, the low female literacy rate is one of the greatest hindrances women have today. This is due to the institutionalised structures and culturally created lenses that make some people still perceive men as more superior than women and therefore regard the education of women as a waste of resources. Although men are always perceived to be the better and more superior specie, this study does not advocate for gender bending. What is important is people being who God has made them to be and working with others as partners for a better human society. Women’s involvement in development is based on the theological premise that true development must have a holistic approach which more than building infrastructures, deals with the development of humans. A holistic approach to development implies a transformational development that is different from the status quo which is overshadowed by men’s voices and experiences. Women’s voices, experiences and potentials have to play a major role in this approach. The need to listen to women was further stressed by Powers (2003: viii) when he said: Unless we listen, any action we may take in this area, no matter how well intentioned, is likely to bypass the real concerns of women and to confirm female condescension and reinforce male dominance. Listening, in a spirit of partnership and equality, is the most practical response we can make and is the foundation for our mutual partnership to reform unjust structures.

This dissertation analyzed the relationship between second-wave feminist philosophy and the interpretation of biblical gender roles by entering seminary students in select theological schools accredited by the Association of Theological Schools and the Commission on Colleges of the Southern Association of Colleges and Schools. The study also considered the influence of select demographics (gender, race/ethnic origin, denominational affiliation, state, theological persuasion, and age) upon student beliefs regarding feminism and gender roles. The research design consisted of a descriptive quantitative survey that analyzed responses from two instruments that are both made up of Likert type scales. One survey instrument is entitled the Attitudes Towards Women Scale (AWS), which consists of fifteen questions and was developed in 1978. Another survey instrument that will be administered is entitled the Spiritual Interpretations of Gender Issues Survey (SIGIS) developed in 2005. The research revealed that there is a statistically significant relationship between second-wave feminist philosophy and the interpretation of gender roles, and that the relationship is very strong. The respondents, for the majority, were classified as profeminist, concerning the AWS and also scored complementarian on the SIGIS. This finding exposed a disconnection in espoused theology versus theology-in-practice. The findings are beneficial for educators, who may now be cognizant of generalized student belief regarding the cultural influence of second-wave feminist philosophy. Evangelical seminaries may seek to develop instructional methods that relate to the influence of second-wave feminist philosophy and its relationship with the interpretation of biblical gender roles.

This study uses a postcolonial feminist analysis to show how a biblical text (1 Cor 11:1-16), because of its patriarchal and imperial background, excludes women from the image of God. It demonstrates how this text has been taken up, developed and appropriated to support the subordination of women throughout the Christian tradition from the Church Fathers to the reformers and right up to the present day postcolonial Kenyan Church context. While this text has been used for a long time to oppress women, this study argues that a critical reading of the text from a postcolonial feminist perspective shows that gender disparity exists in this and in other gender-biased Pauline and post-Pauline texts because they were based on the existing patriarchal and imperial structures, which subordinated women to men. Further the study demonstrates that the texts have continued to subordinate women to men throughout the history of Christian tradition. Most churches, such as the Anglican Church, express belief in the Scriptures. Yet such churches like the Anglican Church of Kenya, which seemingly supports gender equality through its gender inclusive article in its Constitution, does not offer guidance about how such texts are to be read and appropriated by Christians. The study offers a method to fill this gap. It is hoped that the academy and the church will avail themselves of this method in their reading practices of the Bible. It takes into account the history of gender and imperial biases in the construction of texts such as 1 Cor 11:1-16 that exclude women from the image of God. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This study intersects the disciplines of gender and development, feminist studies, and women’s theology. It is located within the socio-economic and political context of the region of Vulindlela, on the outskirts of Pietermaritzburg, KwaZulu-Natal, South Africa. Its subjects are poor and marginalised indigenous African women of faith who live in the area and attend the local Anglican churches. Engaging the theoretical debates of these three areas of gender studies, it argues that indigenous African women live by subjugated survival theologies. These working theologies are forged within a context of struggle for literal survival and give expression to the voices of millions of women in South Africa. Survival, it contends, intersects faith, feminisms, and development. Two potential locations of survival theologies of poor and marginalised women are identified in the study: the Mothers’ Union (MU), the Anglican women’s prayer union which is a part of the indigenous manyano movement, and a contextual Bible study group of women from the area. In the MU, an established site of women’s theology, rituals such as the wearing of the church uniform, extempore praying and preaching, and fundraising are practices which reveal aspects of subjugated survival theologies. In the contextual Bible study group, a new social site was established through the efforts of the author, in order to create a place for the safe articulation of these theologies. This aspect of the study explored the extent to which collaborative work amongst women across race and class is possible and the ways in which it furthers the liberative agenda of the women’s project. Employing postmodern notions of identity, subjectivity, agency, and historicised local knowledges, this study argues that survival faith needs to shape the way feminist paradigms understand notions of liberation, activism, and solidarity. It contends that these subjugated survival theologies pose a challenge to the academy and to the practice of the church because they are, in part, a resistance discourse which has not been recognised. The voice and agency of poor and marginalised women of Vulindlela is highlighted throughout and, the study argues, it is these voices that have been neglected in the women’s project. It is the subjugated knowledges of poor and marginalised women of faith that have to be recognised and recovered, if the women’s project is to truly reflect all South African women. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2000.